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Exodus 14:27 - Divine justice at sea's return

Exodus 14:27 - שמות 14:27

Hebrew Text

וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר יְהוָה אֶת־מִצְרַיִם בְּתוֹךְ הַיָּם׃

English Translation

And Moshe stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and Miżrayim fled towards it; and the Lord overthrew Miżrayim in the midst of the sea.

Transliteration

Va-yet Moshe et-yado al-ha-yam va-yashav ha-yam lifnot boker le-eitano u-Mitzrayim nasim likrato va-yena'er Adonai et-Mitzrayim be-toch ha-yam.

Hebrew Leining Text

וַיֵּט֩ מֹשֶׁ֨ה אֶת־יָד֜וֹ עַל־הַיָּ֗ם וַיָּ֨שׇׁב הַיָּ֜ם לִפְנ֥וֹת בֹּ֙קֶר֙ לְאֵ֣יתָנ֔וֹ וּמִצְרַ֖יִם נָסִ֣ים לִקְרָאת֑וֹ וַיְנַעֵ֧ר יְהֹוָ֛ה אֶת־מִצְרַ֖יִם בְּת֥וֹךְ הַיָּֽם׃
וַיֵּט֩ מֹשֶׁ֨ה אֶת־יָד֜וֹ עַל־הַיָּ֗ם וַיָּ֨שׇׁב הַיָּ֜ם לִפְנ֥וֹת בֹּ֙קֶר֙ לְאֵ֣יתָנ֔וֹ וּמִצְרַ֖יִם נָסִ֣ים לִקְרָאת֑וֹ וַיְנַעֵ֧ר יְהֹוָ֛ה אֶת־מִצְרַ֖יִם בְּת֥וֹךְ הַיָּֽם׃

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Parasha Commentary

Moshe's Action and the Sea's Return

The verse states, "וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם" ("And Moshe stretched out his hand over the sea"). Rashi explains that this action was not merely symbolic but a fulfillment of Hashem's command (Exodus 14:26). The Midrash (Shemot Rabbah 21:6) elaborates that Moshe's outstretched hand demonstrated his complete faith in Hashem's power, serving as a model for future generations to trust in divine intervention even when the natural order seems immutable.

The Timing of the Sea's Return

The phrase "לִפְנוֹת בֹּקֶר" ("when the morning appeared") is interpreted by the Talmud (Berachot 9b) as referring to the last watch of the night, just before dawn. Rambam (Hilchot Teshuvah 2:4) notes that this timing symbolizes the idea that salvation often comes at the darkest hour, reinforcing the theme of divine providence (השגחה פרטית). The sea returned "לְאֵיתָנוֹ" ("to its strength"), which Ibn Ezra explains as its natural state, emphasizing that the miracle was temporary and controlled by Hashem's will.

The Egyptians' Flight and Destruction

The verse describes how "מִצְרַיִם נָסִים לִקְרָאתוֹ" ("Miżrayim fled towards it"). The Mechilta (Beshalach 6) comments that the Egyptians, in their panic, ran toward the sea rather than away from it, demonstrating their irrational desperation. This aligns with the principle of divine judgment (מידת הדין), where Hashem sometimes causes the wicked to act against their own survival.

The phrase "וַיְנַעֵר יְהוָה אֶת־מִצְרַיִם בְּתוֹךְ הַיָּם" ("the Lord overthrew Miżrayim in the midst of the sea") is interpreted by the Midrash (Pirkei DeRabbi Eliezer 42) as a violent shaking, uprooting the Egyptians like chaff in the wind. The Kli Yakar adds that this language reflects the complete annihilation of their power, ensuring they could no longer pursue Bnei Yisrael.

Key Themes from Orthodox Jewish Sources

  • Faith and Action: Moshe's outstretched hand teaches that human effort (השתדלות) must accompany divine reliance (ביטחון).
  • Divine Timing: The morning arrival of salvation underscores that Hashem's deliverance is perfectly timed.
  • Justice: The Egyptians' destruction highlights the precision of divine retribution (מדה כנגד מדה).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Megillah 10b
The verse is referenced in a discussion about the miracles performed at the Red Sea, emphasizing God's power and the downfall of the Egyptians.
📖 Sotah 36b
The verse is cited in a discussion about the splitting of the Red Sea and the actions of Moses, highlighting the divine intervention in the event.

Frequently Asked Questions

Q: What does it mean that the sea returned to its strength?
A: Rashi explains that the sea returned to its natural state ('l’eitano') in the morning, meaning the waters that had split for Bnei Yisrael now flowed back forcefully, drowning the Egyptians. The Midrash (Shemot Rabbah 21:6) adds that the sea acted with extra intensity, as if making up for the time it was held back.
Q: Why did Moshe need to stretch out his hand to make the sea return?
A: The Ramban teaches that this action demonstrated that the miracle was directed by Hashem through Moshe’s leadership. Just as the splitting of the sea required Moshe’s outstretched hand (Exodus 14:16), its return also required his signal—showing that nature operates solely by Divine will, especially during this redemption.
Q: Why does the verse say the Egyptians 'fled towards' the sea if they were already chasing Bnei Yisrael into it?
A: Ibn Ezra explains that when the Egyptians saw the waters collapsing around them, they panicked and tried to flee—but instead ran deeper into the sea, thinking it was their only escape. The Mechilta (Beshalach 6) describes this as Divine confusion, where their own terror led them to destruction.
Q: What lesson can we learn from Hashem 'overthrowing' the Egyptians in the sea?
A: The Talmud (Sotah 11a) derives that Hashem judges nations measure for measure: just as the Egyptians drowned Jewish babies in the Nile (Exodus 1:22), they were punished through water. This teaches that Divine justice ultimately rectifies oppression, and we must trust in Hashem’s timing, even in difficult times.
Q: Why is this moment important in Jewish tradition?
A: This event—kriat Yam Suf (the splitting of the sea)—is considered one of the greatest public revelations of Hashem’s power (Mechilta, Shirta 3). We recite it daily in Az Yashir (Exodus 15) to remember that Hashem intervenes in nature to protect His people. The Rambam (Hilchot Teshuvah 9:2) also includes belief in Divine providence (like this miracle) as a core Jewish principle.